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in animate beings, both rational and irrational, both mortal and immortal. But the essential differences are one sort in inanimate things and another in animate; one sort in rational and another in irrational; likewise one sort in mortal and another in immortal, and, to speak simply, in the hypostases of each most specific species, the same [differences] unite them to one another by the principle of their essence, but separate them from the hypostases of other species. Likewise also the accidents in them, that is, in the hypostases, are seen to separate each hypostasis from the hypostases of the same species. Wherefore also the individual has properly inherited the name of hypostasis; for in it the essence actually subsists, having taken on the accidents. 44 Concerning person. A person is that which through its own operations and properties presents to us a clear and defined manifestation from those of its own kind, as for instance Gabriel speaking with the holy Theotokos, being one of the angels, alone was present there and spoke, separated from the angels of the same essence by his presence in that place and his speech; and Paul, addressing the people from the steps, being one of mankind, was distinguished from the rest of mankind by his properties and operations. It is necessary to know that the holy fathers called hypostasis and person and individual the same thing, that which subsists by itself with its own proper constitution from essence and accidents, differing in number and signifying a particular someone, such as Peter, Paul, this horse. Hypostasis is so called from subsisting. 45 Concerning what is enhypostatic. And 'enhypostatic' sometimes signifies simple existence, according to which meaning we call not only simple essence enhypostatic but also the accident, which properly is not enhypostatic but subsists in another; and sometimes it also signifies the hypostasis in itself, that is, the individual, which properly is not enhypostatic but is and is called a hypostasis. But properly enhypostatic is either that which does not subsist by itself but is seen in hypostases, just as the species, that is, the nature of men, is not seen in its own hypostasis but in Peter and Paul and the other hypostases of men; or that which is composed with another, different in essence, for the generation of some whole, and constitutes one composite hypostasis, as for instance man is composed of soul and body; neither the soul alone is called a hypostasis nor the body, but enhypostatic, and that which is constituted from both is the hypostasis of both. For a hypostasis, properly, is and is called that which subsists by itself with its own proper constitution. Again, that is called enhypostatic which is a nature assumed by another hypostasis and has its existence in it. Whence also the flesh of the Lord, not having subsisted by itself, not even for a moment of time, is not a hypostasis but rather enhypostatic; for in the hypostasis of God the Word it subsisted, having been assumed by it, and it both had and has this as its hypostasis. 46 Concerning what is anhypostatic. And 'anhypostatic' is said in two ways: for sometimes it signifies that which in no way and nowhere exists, that is, the non-existent, and sometimes that which does not have its being in itself but has its existence in another, that is, the accident. 47 Division of being and of essence. Being is divided into essence and accident, not as a genus into species, but as a homonymous term or as things related from one and to one. Essence is a most general genus; this is divided: 1. Body is a species of essence and a genus of the animate. 2. The animate is a species of body and a genus of the sentient. 3. The sentient animal is a species of the animate and a genus of the rational. 4. The rational is a species of the animal and a genus of the mortal. 5. The mortal is a species of the rational and a genus of man. Man is a most specific species; for it is a species of the mortal and a species of Peter and Paul, which is nature and form and essence according to the holy fathers. 48 Concerning what is proper to essence. What, then, essence and nature and form are, has been said, and what hypostasis and individual and person, enhypostatic and anhypostatic, and what is the difference of essence and

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ἐμψύχοις, λογικαῖς τε καὶ ἀλόγοις, θνηταῖς τε καὶ ἀθανάτοις. Αἱ δὲ οὐσιώδεις διαφοραὶ ἄλλαι ἐν ταῖς ἀψύχοις καὶ ἐν ταῖς ἐμψύχοις ἕτεραι, ἐν ταῖς λογικαῖς ἄλλαι καὶ ἐν ταῖς ἀλόγοις ἕτεραι, ὁμοίως ἐν ταῖς θνηταῖς ἄλλαι καὶ ἐν ταῖς ἀθανάτοις ἕτεραι, καὶ ἁπλῶς εἰπεῖν, ἐν ταῖς ἑκάστου εἰδικωτάτου εἴδους ὑποστάσεσιν αἱ αὐταὶ συνάπτουσαι μὲν αὐτὰς ἀλλήλαις τῷ λόγῳ τῆς οὐσίας, χωρίζουσαι δὲ αὐτὰς ἐκ τῶν ἑτεροειδῶν ὑποστάσεων. Ὁμοίως καὶ τὰ συμβεβηκότα ἐν αὐταῖς ἤτοι ταῖς ὑποστάσεσι θεωροῦνται χωρίζοντα ἑκάστην ὑπόστασιν ἐκ τῶν ὁμοειδῶν ὑποστάσεων. ∆ιὸ καὶ τὸ ἄτομον κυρίως τὸ τῆς ὑποστάσεως ἐκληρώσατο ὄνομα· ἐν αὐτῇ γὰρ ἡ οὐσία ἐνεργείᾳ ὑφίσταται προσλαβοῦσα τὰ συμβεβηκότα. 44 Περὶ προσώπου. Πρόσωπόν ἐστιν, ὅπερ διὰ τῶν οἰκείων ἐνεργημάτων τε καὶ ἰδιωμάτων ἀρίδηλον καὶ περιωρισμένην τῶν ὁμοφυῶν αὐτοῦ παρέχεται ἡμῖν τὴν ἐμφάνειαν, οἷον ὁ Γαβριὴλ τῇ ἁγίᾳ θεοτόκῳ διαλεγόμενος, εἷς τῶν ἀγγέλων ὑπάρχων, μόνος ἐκεῖσε παρὼν διελέγετο, κεχωρισμένος τῶν ὁμοουσίων ἀγγέλων διὰ τῆς ἐν τῷ τόπῳ παρουσίας καὶ διαλέξεως, καὶ ὁ Παῦλος ἐπὶ τῶν ἀναβαθμῶν δημηγορῶν, εἷς τῶν ἀνθρώπων ὤν, διὰ τῶν ἰδιωμάτων καὶ ἐνεργημάτων αὐτοῦ τῶν λοιπῶν ἀνθρώπων διεστέλλετο. Χρὴ δὲ γινώσκειν, ὡς οἱ ἅγιοι πατέρες ὑπόστασιν καὶ πρόσωπον καὶ ἄτομον τὸ αὐτὸ ἐκάλεσαν, τὸ καθ' ἑαυτὸ ἰδιοσυστάτως ἐξ οὐσίας καὶ συμβεβηκότων ὑφιστάμενον καὶ ἀριθμῷ διαφέρον καὶ τὸν τινὰ δηλοῦν οἷον Πέτρον, Παῦλον, τόνδε τὸν ἵππον. Εἴρηται δὲ ὑπόστασις παρὰ τὸ ὑφεστάναι. 45 Περὶ ἐνυποστάτου. Καὶ τὸ ἐνυπόστατον δὲ ποτὲ μὲν τὴν ἁπλῶς ὕπαρξιν σημαίνει, καθ' ὃ σημαινόμενον οὐ μόνον τὴν ἁπλῶς οὐσίαν ἐνυπόστατον λέγομεν ἀλλὰ καὶ τὸ συμβεβηκός, ὅπερ κυρίως οὐκ ἐνυπόστατόν ἐστιν ἀλλ' ἑτεροϋπόστατον, ποτὲ δὲ καὶ τὴν καθ' αὑτὸ ὑπόστασιν ἤγουν τὸ ἄτομον δηλοῖ, ὅπερ κυρίως οὐκ ἐνυπόστατον ἀλλ' ὑπόστασίς ἐστί τε καὶ λέγεται. Κυρίως δὲ ἐνυπόστατόν ἐστιν ἢ τὸ καθ' ἑαυτὸ μὲν μὴ ὑφιστάμενον ἀλλ' ἐν ταῖς ὑποστάσεσι θεωρούμενον, ὥσπερ τὸ εἶδος ἤγουν ἡ φύσις τῶν ἀνθρώπων ἐν ἰδίᾳ ὑποστάσει οὐ θεωρεῖται ἀλλ' ἐν Πέτρῳ καὶ Παύλῳ καὶ ταῖς λοιπαῖς τῶν ἀνθρώπων ὑποστάσεσιν, ἢ τὸ σὺν ἄλλῳ διαφόρῳ κατὰ τὴν οὐσίαν εἰς ὅλου τινὸς γένεσιν συντιθέμενον καὶ μίαν ἀποτελοῦν ὑπόστασιν σύνθετον, οἷον ὁ ἄνθρωπος ἐκ ψυχῆς ἐστι καὶ σώματος συντεθειμένος· οὔτε ἡ ψυχὴ μόνη λέγεται ὑπόστασις οὔτε τὸ σῶμα ἀλλ' ἐνυπόστατα, τὸ δὲ ἐξ ἀμφοτέρων ἀποτελούμενον ὑπόστασις ἀμφοτέρων. Ὑπόστασις γὰρ κυρίως τὸ καθ' ἑαυτὸ ἰδιοσυστάτως ὑφιστάμενόν ἐστί τε καὶ λέγεται. Λέγεται πάλιν ἐνυπόστατον ἡ ὑφ' ἑτέρας ὑποστάσεως προσληφθεῖσα φύσις καὶ ἐν αὐτῇ ἐσχηκυῖα τὴν ὕπαρξιν. Ὅθεν καὶ ἡ σὰρξ τοῦ κυρίου μὴ ὑποστᾶσα καθ' ἑαυτὴν μηδὲ πρὸς καιροῦ ῥοπὴν οὐχ ὑπόστασις ἀλλὰ μᾶλλον ἐνυπόστατόν ἐστιν· ἐν γὰρ τῇ ὑποστάσει τοῦ θεοῦ λόγου ὑπέστη προσληφθεῖσα ὑπ' αὐτῆς καὶ ταύτην καὶ ἔσχε καὶ ἔχει ὑπόστασιν. 46 Περὶ ἀνυποστάτου. Καὶ τὸ ἀνυπόστατον δὲ δισσῶς λέγεται· ποτὲ μὲν γὰρ τὸ μηδαμῇ μηδαμῶς ὂν σημαίνει ἤγουν τὸ ἀνύπαρκτον, ποτὲ δὲ τὸ μὴ ἐν ἑαυτῷ ἔχον τὸ εἶναι ἀλλ' ἐν ἑτέρῳ ἔχον τὴν ὕπαρξιν ἤγουν τὸ συμβεβηκός. 47 ∆ιαίρεσις τοῦ ὄντος καὶ τῆς οὐσίας. Τὸ ὂν διαιρεῖται εἰς οὐσίαν καὶ συμβεβηκός, οὐχ ὡς γένος εἰς εἴδη ἀλλ' ὡς ὁμώνυμος φωνὴ ἢ ὡς τὰ ἀφ' ἑνὸς καὶ πρὸς ἕν. Ἡ οὐσία γενικώτατον γένος ἐστίν· αὕτη διαιρεῖται αʹ Τὸ σῶμα εἶδος τῆς οὐσίας καὶ γένους τοῦ ἐμψύχου, βʹ τὸ ἔμψυχον εἶδος τοῦ σώματος καὶ γένος τοῦ αἰσθητικοῦ, γʹ τὸ αἰσθητικὸν ζῷον εἶδος τοῦ ἐμψύχου καὶ γένος τοῦ λογικοῦ, δʹ τὸ λογικὸν εἶδος τοῦ ζῴου καὶ γένος τοῦ θνητοῦ, εʹ τὸ θνητὸν εἶδος τοῦ λογικοῦ καὶ γένος τοῦ ἀνθρώπου, ὁ ἄνθρωπος εἰδικώτατον εἶδος· εἶδος γάρ ἐστι τοῦ θνητοῦ καὶ εἶδος Πέτρου καὶ Παύλου, ὅπερ ἐστὶ φύσις καὶ μορφὴ καὶ οὐσία κατὰ τοὺς ἁγίους πατέρας. 48 Περὶ τοῦ τί ὑπάρχει ἴδιον τῆς οὐσίας. Τί μὲν οὖν ἐστιν οὐσία καὶ φύσις καὶ μορφή, εἴρηται καὶ τί ὑπόστασις καὶ ἄτομον καὶ πρόσωπον ἐνυπόστατόν τε καὶ ἀνυπόστατον καὶ τίς ἡ διαφορὰ οὐσίας καὶ